{"id":957,"date":"2013-07-13T01:31:34","date_gmt":"2013-07-13T01:31:34","guid":{"rendered":"http:\/\/localhost\/?p=957"},"modified":"2013-07-13T01:31:34","modified_gmt":"2013-07-13T01:31:34","slug":"39-the-planes-of-our-existence-vol-20-the-synthesis-of-yoga-volume-20","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/20-the-synthesis-of-yoga-volume-20\/39-the-planes-of-our-existence-vol-20-the-synthesis-of-yoga-volume-20","title":{"rendered":"-39_The Planes of Our Existence.htm"},"content":{"rendered":"\n\n
\n
\n


\nChapter XIX<\/span><\/font><\/b> <\/font><\/span><\/p>\n

\n <\/font><\/span>The Planes of Our Existence<\/span><\/font><\/b> <\/font><\/span><\/p>\n

\n <\/p>\n


\nI<\/font><\/span><\/b>F THE<\/span><\/font> Purusha in us has thus to become by
\nunion with its highest self, the Divine Purusha, the knower, lord, free enjoyer
\nof its Prakriti, it cannot be done, evidently, by dwelling on the present plane
\nof our being; for that is the material plane in which the reign of Prakriti is
\ncomplete; there the divine Purusha is entirely hidden in the blinding surge of
\nher activities, in the gross pomp of her workings, and the individual soul
\nemerging from her involution of spirit in matter, subject in all its activities
\nto its entangling in the material and vital instruments is unable to experience
\nthe divine freedom. What it calls its freedom and mastery, is only the subtle
\nsubjection of mind to Prakriti which is lighter indeed, nearer to the
\npossibility of liberty and rule than the gross subjection of vital and material
\nthings like the animal, plant and metal, but is still not real freedom and mastery.
\nTherefore we have had to speak of different planes of our consciousness and of
\nthe spiritual planes of the mental being; for if these did not exist, the
\nliberation of the embodied being would have been impossible here on earth. He
\nwould have had to wait and at most to prepare himself for seeking it in other
\nworlds and in a different kind of physical or spiritual embodiment less
\nobstinately sealed in its shell of material experience.<\/span><\/p>\n

In the
\nordinary Yoga of knowledge it is only necessary to recognise two planes of our
\nconsciousness, the spiritual and the materialised mental; the pure reason
\nstanding between these two views them both, cuts through the illusions of the phenomenal
\nworld, exceeds the materialised mental plane, sees the reality of the
\nspiritual; and then the will of the individual Purusha unifying itself with
\nthis poise of knowledge rejects the lower and draws back to the supreme plane,
\ndwells there, loses mind and body, sheds life from it and merges itself in the
\nsupreme Purusha, is delivered from individual existence. It knows
\n <\/span><\/p>\n

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\n\u2013 427<\/span><\/p>\n

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\n

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that this is not the whole
\ntruth of our existence, which is much more complex; it knows there are many
\nplanes, but it disregards them or pays little attention to them because they
\nare not essential to this liberation. They indeed rather hamper it, because to
\nlive on them brings new attractive psychical experiences, psychical enjoyments,
\npsychical powers, a new world of phenomenal knowledge the pursuit of which
\ncreates stumbling-blocks in the way of its one object, immergence in Brahman, and
\nbrings a succession of innumerable way-side snares on the road which leads to
\nGod. But since we accept world-existence, and for us all world-existence is
\nBrahman and full of the presence of God, these things can have no terrors for
\nus; whatever dangers of distraction there may be, we have to face and overcome
\nthem. If the world and our own existence are so complex, we must know and
\nembrace their complexities in order that our self-knowledge and our knowledge
\nof the dealings of Purusha with its Prakriti may be complete. If there are many
\nplanes, we have to possess them all for the Divine, even as we seek to possess
\nspiritually and transform our ordinary poise of mind, life and body.<\/span><\/p>\n

The ancient
\nknowledge in all countries was full of the search after the hidden truths of
\nour being and it created that large field of practice and inquiry which goes in
\nEurope by the name of occultism, \u2013 we do not use any corresponding word in the
\nEast, because these things do not seem to us so remote, mysterious and abnormal
\nas to the occidental mentality; they are nearer to us and the veil between our
\nnormal material life and this larger life is much thinner. In India,\u00b9 Egypt,
\nChaldea, China, Greece, the Celtic countries they have formed part of various
\nYogic systems and disciplines which had once a great hold everywhere, but to
\nthe modern mind have seemed mere superstition and mysticism, although the facts
\nand experiences on which they are founded are quite as real in their own field
\nand as much governed by intelligible laws of their own as the facts and
\nexperiences of the material world. It is not our intention here to plunge into
\nthis vast and difficult field of psychical knowledge.\u00b2 But it becomes necessary
\nnow to deal with certain broad facts <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 <\/span>For
\nexample, the Tantric in <\/span>India<\/span>.<\/span><\/p>\n

\u00b2 We
\nhope to deal with it hereafter; but our first concern in the Arya<\/span> must be with spiri-<\/span><\/span><\/p>\n

        tual<\/span><\/span> and
\nphilosophical truths; it is only when these have been grasped that the approach
\nto the psychical becomes safe and clear.<\/span><\/p>\n

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\n\u2013 428<\/span><\/p>\n

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\n

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and principles which
\nform its framework, for without them our Yoga of knowledge cannot be complete.
\nWe find that in the various systems the facts dealt with are always the same, but
\nthere are considerable differences of theoretic and practical arrangement, as
\nis natural and inevitable in dealing with a subject so large and difficult.
\nCertain things are here omitted, there made all-important, here understressed,
\nthere over-emphasised; certain fields of experience which are in one system
\nheld to be merely subordinate provinces, are in others treated as separate
\nkingdoms. But I shall follow here consistently the Vedic and Vedantic
\narrangement of which we find the great lines in the Upanishads, first because
\nit seems to me at once the simplest and most philosophical and more especially
\nbecause it was from the beginning envisaged from the point of view of the
\nutility of these various planes to the supreme object of our liberation. It
\ntakes as its basis the three principles of our ordinary being, mind, life and
\nmatter, the triune spiritual principle of Sachchidananda and the link principle
\nof vij\u00f1āna, supermind, the free or spiritual intelligence, and thus
\narranges all the large possible poises of our being in a tier of seven planes,
\n\u2013 sometimes regarded as five only, because, only the lower five are wholly
\naccessible to us, \u2013 through which the developing being can rise to its
\nperfection.<\/span><\/p>\n

But first we
\nmust understand what we mean by planes of consciousness, planes of existence.
\nWe mean a general settled poise or world of relations between Purusha and
\nPrakriti, between the Soul and Nature. For anything that we can call world is
\nand can be nothing else than the working out of a general relation which a
\nuniversal existence has created or established between itself, or let us say
\nits eternal fact or potentiality and the powers of its becoming. That existence
\nin its relations with and its experience of the becoming is what we call soul
\nor Purusha, individual soul in the individual, universal soul in the cosmos;
\nthe principle and the powers of the becoming are what we call Nature or
\nPrakriti. But since Being, conscious force and delight of being are always the
\nthree constituent terms of existence, the nature of a world is really
\ndetermined by the way in which Prakriti <\/span><\/p>\n

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\n\u2013 429<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

is set to deal with
\nthese three primary things and the forms which it is allowed to give to them.
\nFor existence itself is and must always be the stuff of its own becoming; it
\nmust be shaped into the substance with which Force has to deal. Force again
\nmust be the power which works out that substance and works with it to whatever
\nends; Force is that which we ordinarily call Nature. Again the end, the object
\nwith which the worlds are created must be worked out by the consciousness
\ninherent in all existence and all force and all their workings, and the object
\nmust be the possession of itself and of its delight of existence in the world.
\nTo that all the circumstances and aims of any world-existence must reduce
\nthemselves; it is existence developing its terms of being, its power of being,
\nits conscious delight of being; if these are involved, their evolution; if they
\nare veiled, their self-revelation.<\/span><\/p>\n

Here the soul
\nlives in a material universe; of that alone it is immediately conscious; the
\nrealisation of its potentialities in that is the problem with which it is
\nconcerned. But matter means the involution of the conscious delight of
\nexistence in self-oblivious force and in a self-dividing, infinitesimally
\ndisaggregated form of substance. Therefore the whole principle and effort of a
\nmaterial world must be the evolution of what is involved and the development of
\nwhat is undeveloped. Here everything is shut up from the first in the violently
\nworking inconscient sleep of material force; therefore the whole aim of any
\nmaterial becoming must be the waking of consciousness out of the inconscient;
\nthe whole consummation of a material becoming must be the removal of the veil
\nof matter and the luminous revelation of the entirely self-conscient<\/span>
\nBeing to its own imprisoned soul in the becoming. Since Man is such an
\nimprisoned soul, this luminous liberation and coming to self-knowledge must be
\nhis highest object and the condition of his perfection.<\/span><\/p>\n

But the
\nlimitations of a material universe seem to be hostile to the proper
\naccomplishment of this object which is yet so inevitably the highest aim of a
\nmental being born into a physical body. First existence has formed itself here,
\nfundamentally, as Matter; it has been objectivised, made sensible and concrete
\nto its own self-experiencing conscious-force in the form of self- <\/span><\/p>\n

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\n\u2013 430<\/span><\/p>\n

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\n

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dividing material
\nsubstance, and by the aggregation of this matter there has been built up for
\nman a physical body separate, divided from others and subject to the fixed
\nhabits of process or, as we call them, the laws of inconscient material Nature.
\nHis force of being too is nature or Force working in matter, which has waked
\nslowly out of inconscience to life and is always limited by form, always
\ndependent on the body, always separated by it from the rest of Life and from
\nother living beings, always hampered in its development, persistence, self-perfectioning<\/span> by the laws of the Inconscience and the limitations
\nof bodily living. Equally, his consciousness is a mentality emerging in a body
\nand in a sharply individualised life; it is therefore limited in its workings
\nand capacities and dependent on bodily organs of no great competence and on a
\nvery restricted vital force; it is separated from the rest of cosmic mind and
\nshut out from the thoughts of other mental beings whose inner workings are a
\nsealed book to man’s physical mind except in so far as he can read them by the
\nanalogy of his own mentality and by their insufficient bodily signs and
\nself-expressions. His consciousness is always falling back towards the
\ninconscience in which a large part of it is always involved, his life towards
\ndeath, his physical being towards disaggregation. His delight of being depends
\non the relations of this imperfect consciousness with its environment based upon
\nphysical sensations and the sense-mind, in other words on a limited mind trying
\nto lay hold on a world external and foreign to it by means of a limited body,
\nlimited vital force, limited organs. Therefore its power for possession is
\nlimited, its force for delight is limited, and every touch of the world which
\nexceeds its force, which that force cannot bear, cannot seize on, cannot
\nassimilate and possess must turn to something else than delight, to pain,
\ndiscomfort or grief. Or else it must be met by non-reception, insensibility,
\nor, if received, put away by indifference. Moreover such delight of being as it
\npossesses, is not possessed naturally and eternally like the self-delight of
\nSachchidananda, but by experience and acquisition in Time, and can therefore
\nonly be maintained and prolonged by repetition of experience and is in its
\nnature precarious and transient.<\/span><\/p>\n

All this
\nmeans that the natural relations of Purusha to
\n <\/span><\/p>\n

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\n

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Prakriti in the material
\nuniverse are the complete absorption of conscious being in the force of its
\nworkings, therefore the complete self-oblivion and self-ignorance of the
\nPurusha, the complete domination of Prakriti and subjection of the soul to
\nNature. The soul does not know itself, it only knows, if anything, the workings
\nof Prakriti. The emergence of the individual self-conscious soul in Man does
\nnot of itself abrogate these primary relations of ignorance and subjection. For
\nthis soul is living on a material plane of existence, a poise of Prakriti in
\nwhich matter is still the chief determinant of its relations to Nature, and its
\nconsciousness being limited by Matter cannot be an entirely self-possessing
\nconsciousness. Even the universal soul, if limited by the material formula,
\ncould not be in entire possession of itself; much less can the individual soul
\nto which the rest of existence becomes by bodily, vital and mental limitation
\nand separation something external to it on which it is yet dependent for its
\nlife and its delight and its knowledge. These limitations of his power,
\nknowledge, life, delight of existence are the whole cause of man’s
\ndissatisfaction with himself and the universe. And if the material universe
\nwere all and the material plane the only plane of his being, then man the individual
\nPurusha could never arrive at perfection and self-fulfilment or indeed to any
\nother life than that of the animals. There must be either worlds in which he is
\nliberated from these incomplete and unsatisfactory relations of Purusha with Prakriti,
\nor planes of his own being by ascending to which he can transcend them, or at
\nthe very least planes, worlds and higher beings from which he can receive or be
\nhelped to knowledge, powers, joys, a growth of his being otherwise impossible.
\nAll these things, the ancient knowledge asserts, exist, \u2013 other worlds, higher
\nplanes, the possibility of communication, of ascension, of growth by contact
\nwith and influence from that which is above him in the present scale of his
\nrealised being.<\/span><\/p>\n

As there is a
\npoise of the relations of Purusha with Prakriti in which Matter is the first
\ndeterminant, a world of material existence, so there is another just above it
\nin which Matter is not supreme, but rather Life-force takes its place as the
\nfirst determinant. In this world forms do not determine the conditions of the
\nlife, but it is life which determines the form, and therefore <\/span><\/p>\n

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\n\u2013 432<\/span><\/p>\n

<\/p>\n
\n

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forms are there much
\nmore free, fluid, largely and to our conceptions strangely variable than in the
\nmaterial world. This life-force is not inconscient material force, not even,
\nexcept in its lowest movements, an elemental subconscient energy, but a
\nconscious force of being which makes for formation, but much more essentially
\nfor enjoyment, possession, satisfaction of its own dynamic impulse. Desire and
\nthe satisfaction of impulse are therefore the first law of this world of sheer
\nvital existence, this poise of relations between the soul and its nature in
\nwhich the life-power plays with so much greater a freedom and capacity than in
\nour physical living; it may be called the desire-world, for that is its
\nprincipal characteristic. Moreover, it is not fixed in one hardly variable
\nformula as physical life seems to be, but is capable of many variations of its poise,
\nadmits many sub-planes ranging from those which touch material existence and,
\nas it were, melt into that, to those which touch at the height of the
\nlife-power the planes of pure mental and psychic existence and melt into them.
\nFor in Nature in the infinite scale of being there are no wide gulfs, no abrupt
\nchasms to be overleaped, but a melting of one thing into another, a subtle
\ncontinuity; out of that her power of distinctive experience creates the
\norderings, the definite ranges, the distinct gradations by which the soul
\nvariously knows and possesses its possibilities of world-existence. Again,
\nenjoyment of one kind or another being the whole object of desire, that must be
\nthe trend of the desire-world; but since wherever the soul is not free, \u2013 and
\nit cannot be free when subject to desire, \u2013 there must be the negative as well
\nas the positive of all its experience, this world contains not only the
\npossibility of large or intense or continuous enjoyments almost inconceivable
\nto the limited physical mind, but also the possibility of equally enormous sufferings.
\nIt is here therefore that there are situated the lowest heavens and all the
\nhells with the tradition and imagination of which the human mind has lured and
\nterrified itself since the earliest ages. All human imaginations indeed
\ncorrespond to some reality or real possibility, though they may in themselves
\nbe a quite inaccurate representation or couched in too physical images and
\ntherefore inapt to express the truth of supraphysical realities. <\/span><\/p>\n

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\n

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Nature being
\na complex unity and not a collection of unrelated phenomena, there can be no
\nunbridgeable gulf between the material existence and this vital or desire
\nworld. On the contrary, they may be said in a sense to exist in each other and are
\nat least interdependent to a certain extent. In fact, the material world is
\nreally a sort of projection from the vital, a thing which it has thrown out and
\nseparated from itself in order to embody and fulfil some of its desires under
\nconditions other than its own, which are yet the logical result of its own most
\nmaterial longings. Life on earth may be said to be the result of the pressure
\nof this life-world on the material, inconscient existence of the physical
\nuniverse. Our own manifest vital being is also only a surface result of a
\nlarger and profounder vital being which has its proper seat on the life-plane
\nand through which we are connected with the life-world. Moreover, the
\nlife-world is constantly acting upon us and behind everything in material
\nexistence there stand appropriate powers of the life-world; even the most crude
\nand elemental have behind them elemental life-powers, elemental beings by which
\nor by whom they are supported. The influences of the life-world are always
\npouring out on the material existence and producing there their powers and
\nresults which return again upon the life-world to modify it. From that the
\nlife-part of us, the desire-part is being always touched and influenced; there
\ntoo are beneficent and malefic powers of good desire and evil desire which
\nconcern themselves with us even when we are ignorant of and unconcerned with
\nthem. Nor are these powers merely tendencies, inconscient forces, nor, except
\non the verges of Matter, subconscient, but conscious powers, beings, living
\ninfluences. As we awaken to the higher planes of our existence, we become aware
\nof them as friends or enemies, powers which seek to possess or which we can
\nmaster, overcome, pass beyond and leave behind. It is this possible relation of
\nthe human being with the powers of the life-world which occupied to so large an
\nextent European occultism, especially in the Middle Ages, as well as certain
\nforms of Eastern magic and spiritualism. The \u201csuperstitions\u201d of the past \u2013 much
\nsuperstition there was, that is to say, much ignorant and distorted belief,
\nfalse explanations and obscure and clumsy dealing <\/span><\/p>\n

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\n

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with the laws of the
\nbeyond, \u2013 had yet behind them truths which a future Science, delivered from its
\nsole preoccupation with the material world, may rediscover. For the supra-material
\nis as much a reality as the existence of mental beings in the material
\nuniverse.<\/span><\/p>\n

But why then
\nare we not normally aware of so much that is behind us and always pressing upon
\nus? For the same reason that we are not aware of the inner life of our
\nneighbour, although it exists as much as our own and is constantly exercising
\nan occult influence upon us, \u2013 for a great part of our thoughts and feelings
\ncome into us from outside, from our fellow-men, both from individuals and from
\nthe collective mind of humanity; and for the same reason that we are not aware of
\nthe greater part of our own being which is subconscient or subliminal to our
\nwaking mind and is always influencing and in an occult manner determining our
\nsurface existence. It is because we use, normally, only our corporeal senses
\nand live almost wholly in the body and the physical vitality and the physical
\nmind, and it is not directly through these that the life-world enters into
\nrelations with us. That is done through other sheaths of our being, \u2013 so they
\nare termed in the Upanishads, \u2013 other bodies, as they are called in a later
\nterminology, the mental sheath or subtle body in which our true mental being
\nlives and the life sheath or vital body which is more closely connected with
\nthe physical or food-sheath and forms with it the gross body of our complex
\nexistence. These possess powers, senses, capacities which are always secretly acting
\nin us, are connected with and impinge upon our physical organs and the plexuses
\nof our physical life and mentality. By self-development we can become aware of
\nthem, possess our life in them, get through them into conscious relation with
\nthe life-world and other worlds and use them also for a more subtle experience
\nand more intimate knowledge of the truths, facts and happenings of even the
\nmaterial world itself. We can by this self-development live more or less fully
\non planes of our existence other than the material which is now all in all to us.<\/span><\/p>\n

What has been
\nsaid of the life-world applies with the necessary differences to still higher
\nplanes of the cosmic existence. For beyond that is a mental plane, a world of
\nmental existence in
\n <\/span><\/p>\n

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\n

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which neither life, nor
\nmatter, but mind is the first determinant. Mind there is not determined by
\nmaterial conditions or by the life-force, but itself determines and uses them
\nfor its own satisfaction. There mind, that is to say, the psychical and the
\nintellectual being, is free in a certain sense, free at least to satisfy and
\nfulfil itself in a way hardly conceivable to our body-bound and life-bound
\nmentality; for the Purusha there is the pure mental being and his relations
\nwith Prakriti are determined by that purer mentality, Nature there is mental
\nrather than vital and physical. Both the life-world and indirectly the material
\nare a projection from that, the result of certain tendencies of the mental
\nBeing which have sought a field, conditions, an arrangement of harmonies proper
\nto themselves; and the phenomena of mind in this world may be said to be a
\nresult of the pressure of that plane first on the life-world and then on life
\nin the material existence. By its modification in the life-world it creates in
\nus the desire-mind; in its own right it awakes in us the purer powers of our
\npsychical and intellectual existence. But our surface mentality is only a secondary
\nresult of a larger subliminal mentality whose proper seat is the mental plane.
\nThis world of mental existence also is constantly acting upon us and our world,
\nhas its powers and its beings, is related to us through our mental body. There
\nwe find the psychical and mental heavens to which the Purusha can ascend when
\nit drops this physical body and can there sojourn till the impulse to
\nterrestrial existence again draws it downward. Here too are many planes, the
\nlowest converging upon and melting into the worlds below, the highest at the
\nheights of the mind-power into the worlds of a more spiritual existence.<\/span><\/p>\n

These highest
\nworlds are therefore supramental; they belong to the principle of supermind,
\nthe free, spiritual or divine intelligence\u00b9 or gnosis and to the triple
\nspiritual principle of Sachchidananda. From them the lower worlds derive by a
\nsort of fall of the Purusha into certain specific or narrow conditions of the
\nplay of the soul with its nature. But these also are divided from us by no
\nunbridgeable gulf; they affect us through what are called the knowledge-sheath
\nand the bliss-sheath, through the causal <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 <\/span>Called
\nthe vij\u00f1āna<\/i> or buddhi<\/i><\/span>, a word
\nwhich may lead to some misunderstanding as it is also applied to the mental
\nintelligence which is only a lower derivation from the divine gnosis.<\/span><\/p>\n

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\n

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or spiritual body, and
\nless directly through the mental body, nor are their secret powers absent from
\nthe workings of the vital and material existence. Our conscious spiritual being
\nand our intuitive mind awaken in us as a result of the pressure of these
\nhighest worlds on the mental being in life and body. But this causal body is,
\nas we may say, little developed in the majority of men and to live in it or to
\nascend to the supramental planes, as distinguished from corresponding
\nsub-planes in the mental being, or still more to dwell consciously upon them is
\nthe most difficult thing of all for the human being. It can be done in the
\ntrance of Samadhi, but otherwise only by a new evolution of the capacities of
\nthe individual Purusha of which few are even willing to conceive. Yet is that
\nthe condition of the perfect self-consciousness by which alone the Purusha can possess
\nthe full conscious control of Prakriti; for there not even the mind determines,
\nbut the Spirit freely uses the lower differentiating principles as minor terms
\nof its existence governed by the higher and reaching by them their own perfect capacity.
\nThat alone would be the perfect evolution of the involved and development of
\nthe undeveloped for which the Purusha has sought in the material universe, as
\nif in a wager with itself, the conditions of the greatest difficulty. <\/span><\/p>\n

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\n\u2013 437<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter XIX   The Planes of Our Existence    IF THE Purusha in us has thus to become by union with its highest self, the Divine…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"class_list":["post-957","post","type-post","status-publish","format-standard","hentry","category-20-the-synthesis-of-yoga-volume-20","wpcat-20-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/957","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=957"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/957\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=957"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=957"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=957"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}